The Beni Yissaschar brings that the Torah begins with an enlarged letter ב called בית רבתי a big Beis. He adds to this a wow gematriah that the Four Minim of Succos אתרוג ערבה לולב הדס is the same gematriah as בית רבתי. Why are the four species alluded to in the first letter Beis of the Torah? Could it be simply because we read Parshas Bereishis on Simchas Torah when our cycle begins again?

May we suggest that it comes to teach us the preciousness of the Torah which possesses a similar characteristic of the Four Minim as the Bnei Yissaschar, writes that unlike regular vegetation which grows with the command of a malach and the mazal, these four specifically have no intermediary besides Hashem who directly makes them grow. So too with the learning of Torah we learn directly from Hashem as the beracha of Birkas Hatorah states המלמד תורה לעמו ישראל .

It could also be that this hinting to the Four Species in the first letter of the Torah is to teach us that when we learn the Torah we must internalize its messages. One's wisdom should not supersede his actions. The wisdom of the Torah should enter his heart and middos and then and enlist all his limbs and sinews to conduct his life with new insight by being a living Torah. For it is Chazal who tell us that the Four Minim correspond to the four major organs of a human. The Lulav corresponds to the spine, the Hadassim to the eyes, the Esrog to the heart and the Aravos to the lips. On Succos we shake the Four Minim to different directions as if saying to Hashem whatever you request from me to do and whichever way you tell me to go, I will subjugate myself to fulfill your wishes. I promise you Hashem that אעלה that from now on I will ascend upwards and change. Note that the acronym of אעלה are the four species אתרוג ערבה לולב הדס.

By internalizing the Torah we can transform ourselves into a new and greater person. This is hinted in the letter ב which stands for second. Of course this is not a simple goal to reach. The word רבתי spells ברית and תביר which means to break. Subjugating oneself is to break the desires of the nefesh habehamis which is part of his being. Rashi in Chumash says that when two parties enter into a treaty they would take animals (such as a goat, or ram), slice them completely in half down the spine, and lay the halves opposite each other to form a pathway or aisle. The individuals making the agreement would then walk down the center of this aisle, passing between the rows of the split, dead animals. The Sod Yesharim explains that this ritual symbolized the commitment realization from both parties that the only way the Bris between them will work is only if we each slaughter their animal soul within them. If not, the covenant is worth nothing for surely it will be broken by one's taavah.

So too with Hashem our בית רבתי our Torah which is called לוחות הברית will work for our behalf only if one commits himself to break the cravings and advice from our animal soul and instead train it to listen to the words and instructions of our neshamos.

We can suggest yet another reason why the Torah begins with a בית רבתי. The sefarim write that the Four Mininim represent the Four letters of Hashem's name יקוק which is the source of all the other names of Hashem. That is why when holding the four minim they must be connected to each other by not separating the esrog from the lulav for that would passuk Hashem's name. The Ramban in his preface to Chumash writes that the entire Torah from beginning to end is one secret name of Hashem. According to this opinion the Beis Rabasi and the Four Minim are hinting to even a bigger name than יקוק. So technically if one would read the first Beis of Bereishis to the end of the Torah without stopping till the last word ישראל, he would have read the ultimate רבתי name of Hashem. But probably this would only work if we would read the name of יקוה throughout and pronounce its four letters with the proper vowels underneath and above. However since that is forbidden to do so until the final geulah comes we can only think of the allusion that the entire Torah is one holy name of Hashem.

Another interpretation why the Torah began with a בית רבתי is to explain why Hashem even decided to create a world to begin with. The Chazal make the following statement (Bamidbar Rabba 13,6) that נתאוה הקב"ה להיות לו דירה בתחתונים Hashem passionately desired to have a dwelling place in the bottom physical world, an abode which is in man. ועשו לי מקדש ושכנתי בתוכם it doesn't I will dwell in it but rather I will dwell in them in the hearts of Yisrael. It is in the world of Man who alone possesses the moral gift of bechirah, that Hashem, who is bigger than the universe, chooses to dwell in the human heart if he allows Hashem to enter. This meaning of existence is hinted in the בית רבתי a house for he רבתי the great Ribbon Shel Olam for those who enter a Bris covenant with Him choosing to break his own תאוה in order to satiate Hashem's.תאוה This is hinted in the word תאוה which is the same gematriah of .בית

The end letters of the Four Minim are gematriah seventy. אתרוג ערבה הדס לולב . Chazal say that there are שבעים פנים לתורה seventy faces to the Torah. The phrase "seventy faces to the Torah" expresses that the text of the Torah has many valid, layered, and complementary interpretations. The exact amount of Yidden that went down to Mitzrayim out of whom the nation of Am Yisrael was created was seventy the same number of seventy nations who are from the side of tumah. This is hinted in these Four Minim species of vegetation which symbolizes spiritual growth journeying through the varying profound levels of Torah. The Yom Tov of Succos and the Four Minim should elevate our learning of Torah transforming us into deeper Yidden and more meaningful avodas Hashem.